4 who redeems your life from destruction; who crowns you with loving kindness and tender mercies;
*Minor differences ignored. Grouped by changes, with first version listed as example.
Who redeemeth thy life from the grave The Psalmist expresses more plainly what our condition is previous to God's curing our maladies -- that we are dead and adjudged to the grave. The consideration that the mercy of God delivers us from death and destruction ought, therefore, to lead us to prize it the more highly. If the resurrection of the soul from the grave is the first step of spiritual life, what room for self-gloriation is left to man? The prophet next teaches us that the incomparable grace of God shines forth in the very commencement of our salvation, as well as in its whole progress; and the more to enhance the commendation of this grace, he adds the word compassions in the plural number. He asserts that we are surrounded with them; as if he had said, Before, behind, on all sides, above and beneath, the grace of God presents itself to us in immeasurable abundance; so that there is no place devoid of it. The same truth he afterwards amplifies in these words, thy mouth is satisfied, by which metaphor he alludes to the free indulgence of the palate, to which we surrender ourselves when we have a well-furnished table; for those who have scanty fare dare scarcely eat till they are half satisfied. Not that he approves of gluttony in greedily devouring God's benefits, as men give loose reins to intemperance whenever they have great abundance; but he borrowed this phraseology from the common custom of men, to teach us that whatever good things our hearts can wish flow to us from God's bounty, even to perfect satisfaction. Those who take the Hebrew word dy, adi, for ornament, [1] mar the passage by a mere conceit of their own; and I am surprised how so groundless an imagination should have come into their minds, unless it may be accounted for from the circumstance that it is usual for men of a prying or inquisitive turn of mind, when they would show their ingenuity, to bring forward mere puerilities. The Psalmist next adds, that God was constantly infusing into him new vigor, so that his strength continued unimpaired, even as the Prophet Isaiah, (Isaiah 65:20) in discoursing on the restoration of the Church, says that a man of a hundred years old shall be like a child. By this mode of expression, he intimates that God, along with a very abundant supply of all good things, communicates to him also inward rigor, that he may enjoy them; and thus his strength was as it were continually renewed. From the comparison of the eagle, the Jews have taken occasion to invent, for the purpose of explanation, a fabulous story. Although they know not even the first elements of any science, yet so presumptuous are they, that whatever may be the matter treated of, they never hesitate to attempt to explain it, and whenever they meet with any thing which they do not understand, there is no figment so foolish that they do not bring forward, as if it were an oracle of God. Thus, for expounding the present passage, they give out that eagles, every tenth year, ascend to the elemental fire, that their feathers may be burnt, and that then they plunge themselves into the sea, and immediately new feathers grow upon them. But we may easily gather the simple meaning of the Prophet from the nature of the eagle, as described by philosophers, and which is well-known from observation. That bird continues fresh and vigorous, even to extreme old age, unenfeebled by years, and exempt from disease, until it finally dies of hunger. That it is long-lived is certain; but at last, its beak or bill grows so great that it cannot any longer take food, and, consequently, is forced to suck blood, or to nourish itself by drinking. Hence the ancient proverb in reference to old men who are addicted to drinking, The eagle's old age; for necessity then constrains eagles to drink much. But as drink alone is insufficient to maintain life, they die rather through hunger, than fail by the natural decay of strength. [2] Now we perceive, without the help of any invented story, the genuine meaning of the Prophet to be, that as eagles always retain their rigor, and even in their old age are still youthful, so the godly are sustained by a secret influence derived from God, by which they continue in the possession of unimpaired strength. They are not always, it is true, full of bodily vigor while in this world, but rather painfully drag on their lives in continual weakness; still what is here said applies to them in a certain sense. This unquestionably is common to all in general, that they have been brought out of the grave, and have experienced God to be bountiful to them in innumerable ways. Were each of them duly to reflect how much he is indebted to God, he would say with good reason that his mouth is filled with good things; just as David, in Psalm 40:5, and 139:18, confesses that he was unable to reckon up the Divine benefits, because "they are more in number than the sands of the sea." Did not our own perverseness blind our understandings, we would see that, even in famine, we are furnished with food in such a manner, as that God shows us the manifold riches of his goodness. With regard to the renovation of our strength, the meaning is, that since, when our outward man decays, we are renewed to a better life, we have no reason to be troubled at the giving way of our strength, especially when he sustains us by his Spirit under the weakness and languishing of our mortal frames.
1 - "Abu Walid mentions two interpretations: 1. That of our English translators; 2. That which takes dyk in the sense of ornament, who multiplieth thy adorning with good,' i e., who abundantly adorneth thee with good.' Aben Ezra approves the notion of ornament, but applies it to the soul, the ornament of the body, i e., who satisfieth thy soul with good.'" -- Hammond The Septuagint reads, epithumian sou, "thy desire," or "sensitive appetite," the satisfying of which is the providing for the body all the good things it stands in need of, and thus it is equivalent to "satisfying," or "filling the mouth," the organ for conveying nourishment to the body. Kimchi understands the phrase as expressing David's recovery from sickness. In sickness the soul abhorreth bread, and even dainty meat, Job 33:20. The physician, too, limits the diet of the patient, and prescribes things which are nauseous to the palate. This commentator, therefore, supposes that David here describes the blessing of health, by his mouth being filled with good things
2 - What Calvin here asserts of the eagle has as little foundation in truth as the Jewish fiction which he justly discards. Augustine's explanation of the renewal of the youth of the eagle is equally fabulous. He affirms that in its old age its beak grows out so long, and becomes so incurvated, as to hinder it from taking food, thus endangering its life, but that it removes the excrescence, by striking its beak against a stone, so that it is enabled to take its ordinary food, and becomes young again. "There are," says Dr Adam Clarke, "as many legends of the eagle among the ancient writers as there are in the Kalendar of some saints, and all equally true. Even among modern divines, Bible-Dictionary men, and such like, the most ridiculous tales concerning this bird continue to be propagated; and no small portion of them have been crowded into comments on this very verse." Of these "legends of the eagle," the accounts given of it by the Jewish commentators, by Calvin himself, and by Augustine, are a specimen; for they are altogether unsupported from its natural history. The Psalmist, in speaking of the renewing of its youth, we conceive refers simply to the changing of its feathers. Like all other birds, the eagle has its annual moulting season, in which it casts its old feathers, and is furnished with a new stock. When its plumage is thus renewed, its appearance becomes more youthful and beautiful, while, at the same time, its rigour and liveliness are improved. In like manner, by the communications of Divine grace, the spiritual beauty, strength, and activity of the people of God are increased. Although any other bird would have served the Psalmist's purpose, yet he may have preferred the eagle, not only because it is the king of birds, superior to others of the feathered tribe in size, strength, and vivacity, but because it retains its vigor to a protracted old age, and preserves its youthful appearance to the last by the frequent change of its plumage. The Prophet Isaiah uses the same allusion, to illustrate the perseverance of the saints in holiness, "They that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles." Isaiah 40:31 The eagle seems to have borrowed its Hebrew name nsr, nesher, from the shedding of its plumage. Its root is the Chaldee verb nsr, nashar, decidit, defluxit, he fell, he shed "The name agrees with svr, to look at," says Bythner, "because the eagle can look at the sun with a straight and steady gaze; also with ysr, to be straight, because it flies in a straight course."
Who redeemeth thy life from destruction - That is, who saves it from death when exposed to danger, or when attacked by disease. The word "destruction" or "corruption" here is equivalent to the grave, since it is there that the body returns to corruption. Compare the notes at Psalm 16:10.
Who crowneth thee - The idea here is not merely that God is the source of these blessings, but that there is something of beauty, of dignity, of honor, as in the conferring of a crown or garland on anyone. Compare the notes at Psalm 65:11.
With loving-kindness and tender mercies - mercy and compassions. God showed mercy to him - evinced compassion - and these were so abundant that they might be said to be the crown or ornament of his life.
Who redeemeth -
3. Preservation from destruction. הגואל haggoel, properly, redemption of life by the kinsman; possibly looking forward, in the spirit of prophecy, to him who became partaker of our flesh and blood, that he might have the right to redeem our souls from death by dying in our stead.
4. Changing and ennobling his state; weaving a crown for him out of loving-kindness and tender mercies.
Who redeemeth thy life from (c) destruction; who crowneth thee with lovingkindness and tender mercies;
(c) For before we have remission of our sins, we are as dead men in the grave.
Who redeemeth thy life from destruction,.... Not from temporal destruction, to which the natural life is subject, through diseases, dangerous occurrences, and the malice of enemies; to be delivered from which is a blessing, and for which God is to be praised; but from eternal destruction, the destruction of the body and soul in hell; and so the Targum,
"who redeemest thy life from hell;''
to which destruction all men are liable through sin; their ways lead unto it, and grace only prevents it: the people of God are redeemed from sin, the cause of it; and from the curse of the law, in the execution of which it lies; and from Satan, the executor of it; and all this by Christ, who is the Redeemer appointed and sent, and who being mighty, and so equal to the work, has obtained eternal redemption; through which the saints are secure from going down to the pit of destruction, or from wrath to come; and this is a blessing they can never be enough thankful for; see Luke 1:68,
who crowneth thee with lovingkindness and tender mercies; with all other blessings which flow from the lovingkindness and tender mercy of God, even all the blessings of the everlasting covenant, the sure mercies of David; all the spiritual blessings with which the saints are blessed in Christ, the grace given them in him, and the mercy kept with him for evermore; all things pertaining to life and godliness given in regeneration; the fruits of great love and abundant mercy, with all the other supplies of grace between that and eternal glory: "crowning" with these denotes an application and enjoyment of them, the great plenty and abundance of them, a being surrounded and loaded with them; as also the honour that goes along with them, which makes those that have them great and glorious, rich and honourable; as well as preservation and protection by them; these encompassing about as a crown the head, and as a shield the body; see Psalm 5:12, where the same word is used as here.
redeemeth--Cost is implied.
destruction--literally, "pit of corruption" (Psalm 16:10).
crowneth--or, "adorneth" (Psalm 65:11).
tender mercies--compassions (compare Psalm 25:6; Psalm 40:11).
*More commentary available at chapter level.